4<\/strong>. He rebuketh the sea<\/em> ] with His voice of thunder; or perhaps the effect of the tempest on the sea in rolling it back and uncovering its bed may be taken as shewing His rebuke, Psa 104:7-9<\/span>. It is possible that the historical instances of His dividing the Red Sea and the Jordan (Psa 114:3-5<\/span>) may have led to His “rebuking” the sea and rivers being regarded as a general attribute. Comp. Hab 3:8<\/span>, “Was the Lord displeased against the rivers or was thy wrath against the sea?”<\/p>\n and maketh it dry<\/em> ] Psa 18:15<\/span>, “Then the bed of the waters appeared, the foundations of the world were laid bare, at thy rebuke, O Lord, at the blast of the breath of thy nostrils.” The spelling of Heb. word, “maketh it dry,” has analogies, Lam 3:33<\/span>; Lam 3:53<\/span>. Cf. Psa 106:9<\/span>; Isa 50:2<\/span>.<\/p>\n Bashan languisheth<\/em> ] Bashan, Lebanon and Carmel were the most splendidly wooded parts of Palestine and covered with the most luxuriant vegetation. Before the hot breath of Jehovah’s anger they languish and wither. The description is scarcely on a line with the former “rebuketh the sea,” though “drieth up the rivers” may form the transition. It was the furious tempest that rolled back the sea, it is the hot wind and drought of the desert under which Bashan languishes and withers up. Both are operations of Jehovah. Nature is alive but not with a life of her own, all her forces are but the personal energies of Jehovah. It is His rebuke, spoken though men may not hear it, before which the sea retreats and its bed is made bare; the hot wind which withers Carmel and Lebanon is His fiery breath. Isa 40:7<\/span>; Isa 40:24<\/span>; Amo 1:2<\/span>.<\/p>\n He rebuketh the sea and maketh it dry – <\/B>Delivering His people, as He did from Pharaoh Psa 106:9<\/span>, the type of all later oppressors, and of antichrist. His word is with power; to destroy them at once with one rough word (Wisd. 12:9). The restlessness of the barren and troubled sea is an image of the wicked. And drieth up all the rivers Isa 57:20<\/span>, as He did Jordan. His coming shall be far more terrible than when all the hearts of the inhabitants of the land did melt. Bashan languisheth and Carmel; and the flower of Lebanon languisheth Jos 2:11<\/span>. Bashan was richest in pastures; Carmel, according to its name, in gardens and vineyards; Lebanon, in vines also and fragrant flowers Hos 14:7<\/span>; Son 4:11<\/span>, but chiefly in the cedar and cypress; it had its name from the whiteness of the snow, which rests on its summit. These mountains then together are emblems of richness, lasting beauty, fruitfulness, loftiness; yet all, even that which by nature is not, in the variety of seasons, wont to fade, dries up and withers before the rebuke of God. But if these thing are done in a green tree, what shall be done in the dry? All freshness, beauty, comeliness, show of outward nature, shall fade as grass; all ornament of mens outward graces or gifts, all mere show of goodness, shall fall off like a leaf and perish. If the glory of nature perishes before God, how much more the pride of man! Bashan also was the dwelling-place of the race of giants, and near Libanus was Damascus; yet their inhabitants became as dead men and their power shrank to nothing at the word of God.<\/P> <\/p>\n Verse 4. He rebuketh the sea<\/B><\/I>] The Red Sea, and the rivers: probably an allusion to the passage of the Red Sea<\/I> and Jordan<\/I>.<\/P> <\/P> The description of the coming of Jehovah, from the third to the sixth verse, is dreadfully majestic. Na 1:3-6<\/span> He is represented as controlling universal nature<\/I>. The sea<\/I> and the rivers<\/I> are dried up, the mountains<\/I> tremble, the hills<\/I> melt, and the earth<\/I> is burnt at his presence. Bashan, Carmel<\/I>, and Lebanon<\/I> are withered and languish: streams of fire<\/I> are poured out, and the rocks<\/I> are cast down to make him a passage. If then, the seas<\/I>, the rivers<\/I>, the mountains<\/I>, the hills<\/I>, the rocks<\/I>, and the earth<\/I> itself, fail before Jehovah, or flee from his presence, how shall Nineveh<\/I> and the Assyrian empire<\/I> stand before him?<\/P><\/p>\n He rebuketh: he once did rebuke, as Exo 14:21<\/span>; he still can, as a lord rebuketh his servant, or a general rebukes his soldier, by word or look, Isa 1<\/span>; Isa 2<\/span>. <\/P> The sea; literally understood, or figuratively, it imports still that he can deliver his people, and destroy his adversaries, as of old he did. <\/P> And maketh it dry; his word or will doth as speedily do this thing, as it doth proceed from God; he commands, and it is done. <\/P> And drieth up all the rivers: so Jordan saw or heard the rebuke of our God, and fled, or was driven back, Jos 3:15<\/span>,16<\/span>; Psa 114:3<\/span>; and what he once did upon Jordan, that he can do on all other rivers: and so are we to understand the words. <\/P> Bashan; it lay eastward of Jordan, was the kingdom of Og; it was famous for oaks, Eze 27:6<\/span>; for cattle also, as bulls, Psa 22:12<\/span>, and rains, Deu 32:14<\/span>; and was given to the half tribe of Manasseh. <\/P> Languisheth; grows barren, as if under a consumptive languishing, is not longer sufficient to feed the cattle that were wont to feed and grow fat upon it. <\/P> Carmel; a very fruitful mountain, either in the confines of Zebulun and Asher northward, Jos 12:22<\/span>, where Elijah by fire from heaven contended with and convicted the Baalites; or else this Carmel might be that where Nabal dwelt, 1Sa 25:2<\/span>, famous for its rich pastures; this was more southward than the other, and not far from Hebron. <\/P> The flower; whatever flourished and was beautiful, trees, their blossoms, and the flowers which were wont to be the glory of it. <\/P> Lebanon; a mountain that runs from the coast of the Phoenician Sea westward, for one hundred and twenty-five miles more or less eastward; and verging toward Arabia, it is the north boundary of Judea, and divides it front Syria; famous for its fruitfulness, as for its height. <\/P> Languisheth; loseth its strength and virtue; both the product, and the very soil that produceth too, soon fall into a consumption. <\/P> <\/p>\n 4. rebuketh the sea<\/B>as Jesusdid (Mt 8:26<\/span>), proving HimselfGod (compare Isa 50:2<\/span>). <\/P> Bashan languisheth<\/B>throughdrought; ordinarily it was a region famed for its rich pasturage(compare Joe 1:10<\/span>). <\/P> flower of Lebanon<\/B>itsbloom;<\/I> all that blooms so luxuriantly on Lebanon (Ho14:7<\/span>). As Bashan was famed for its pastures, Carmel for its cornfields and vineyards, so Lebanon for its forests (Isa33:9<\/span>). There is nothing in the world so blooming that God cannotchange it when He is wroth.<\/P><\/p>\n He rebuketh the sea, and maketh it dry<\/strong>,…. As he did the Red sea, when the children of Israel passed through it as on dry land; which shows his power and sovereignty over it; that it is at his command, as a servant at his master’s; and since the wind and sea obey him, what is it he cannot do? see Isa 50:2<\/span>;<\/p>\n and drieth up all the rivers<\/strong>; that is, he can do it if he will; he divided the waters of Jordan, through the midst of which the Israelites passed on dry ground; and will dry up the river Euphrates, to make way for the kings of the east; and as for Tigris, on the banks of which the city of Nineveh stood, of which the inhabitants boasted, and in which they trusted for their security, he could dry up, and make way for the enemy to enter in; or make that their enemy, and overflow them with it, as he did; see Na 1:8<\/span>. By the “sea” and “rivers” may be meant the whole Assyrian empire, and many nations and people, as Jarchi and Abarbinel interpret it, of whom it consisted; see Jer 51:36<\/span>;<\/p>\n Bashan languisheth, and Carmel, and the flower of Lebanon languisheth<\/strong>; when the Lord restrains the heavens from giving rain, then Bashan, famous for its fat pastures and fruitful meadows, and Carmel for its rich grain fields, and Lebanon for its tall shadowy cedars, these, and the glory of all, wither and fade away, being parched and dried up for want of moisture. These were places in the land of Israel, but may be put for like flourishing and fruitful hills and countries in the land of Assyria, which should become desolate; see Ps 107:33<\/span>.<\/p>\n “He threateneth the sea, and drieth it up, and maketh all the rivers dry up. Bashan and Carmel fade, and the blossom of Lebanon fadeth.<\/em> Nah 1:5<\/span>. Mountains shake before Him, and the hills melt away; the earth heaveth before Him, and the globe, and all the inhabitants thereon.<\/em> Nah 1:6<\/span>. Before His fury who may stand? and who rise up at the burning of His wrath? His burning heat poureth itself out like fire, and the rocks are rent in pieces by Him.” <\/em> In the rebuking of the sea there is an allusion to the drying up of the Red Sea for the Israelites to pass through (cf. Psa 106:9<\/span>); but it is generalized here, and extended to every sea and river, which the Almighty can smite in His wrath, and cause to dry up. for , the vowelless of the third pers. being fused into one with the first radical sound, as in in Lam 3:53<\/span> (cf. Ges. 69, Anm. 6, and Ewald 232-3). Bashan, Carmel, and Lebanon are mentioned as very fruitful districts, abounding in a vigorous growth of vegetation and large forests, the productions of which God could suddenly cause to fade and wither in His wrath. Yea more: the mountains tremble and the hills melt away (compare the similar description in Mic 1:4<\/span>, and the explanation given there). The earth lifts itself, i.e., starts up from its place (cf. Isa 13:13<\/span>), with everything that dwells upon the surface of the globe. from , used intransitively, “to rise,” as in Psa 89:10<\/span> and Hos 13:1<\/span>; not conclamat s. tollit vocem <\/em> (J. H. Michaelis, Burk, Strauss). , lit., the fertile globe, always signifies the whole of the habitable earth, ; and , not merely the men (Ewald), but all living creatures (cf. Joe 1:18<\/span>, Joe 1:20<\/span>). No one can stand before such divine wrath, which pours out like consuming fire (Deu 4:24<\/span>), and rends rocks in pieces (1Ki 19:11<\/span>; Jer 23:29<\/span>; cf. Jer 10:10<\/span>; Mal 3:2<\/span>).<\/p>\n Nahum continues his discourse, — that God, in giving proof of his displeasure, would disturb the sea or make it dry. There may be here an allusion to the history, described by Moses; for the Prophets, in promising God’s assistance to his people, often remind them how God in a miraculous manner brought up their fathers from Egypt. As then the passage through the Red Sea was in high repute among the Jews, it may be that the Prophet alluded to that event, (Exo 14:22<\/span>.) But another view seems to me more probable. We indeed know how impetuous an element is that of the sea; and hence in Jer 5:22<\/span>, God, intending to set forth his own power, says, that it is in his power to calm the raging of the sea, than which nothing is more impetuous or more violent. In the same manner also is the majesty of God described in Job 28:0<\/span>. The meaning of this place, I think, is the same, — that God by his chiding makes the sea dry, (211) and that he can dry up the rivers That the prophet connects rivers with the sea, confirms what I have just said, — that the passage through the Red Sea is not here referred to; but that the object is to show in general how great is God’s power in governing the whole world. <\/p>\n To the same purpose is what he adds, Bashan shall be weakened, and Carmel, and the branch of Lebanon shall be weakened, or destroyed. By these words he intimates, that there is nothing so magnificent in the world, which God changes not, when he gives proofs of his displeasure; as it is said in Psa 104:0<\/span>, <\/p>\n ‘<\/p>\n Send forth thy Spirit, and they shall be renewed;’ <\/p>\n and again, ‘Take away thy Spirit,’ or remove it, ‘and all things will return to the dust;’ yea, into nothing. So also Nahum says in this place, “As soon as God shows his wrath, the rivers will dry up, the sea itself will become dry, and then the flowers will fade and the grass will wither;” that is, though the earth be wonderfully ornamented and replenished, yet all things will be reduced to solitude and desolation whenever God is angry. And he afterwards adds — <\/p>\n (211) Literally, “chiding the sea, he even made it dry.” The ו here, though conversive, must be rendered, “even,” for the first verb is a participle. By taking the words in their poetical order, the whole verse may be thus rendered, — <\/p>\n Chiding the sea, he even made it dry; And all the rivers he dried up: Wither did Bashan and Carmel, And the bud of Lebanon withered. <\/p>\n The verbs in this, and in the following verse, are in the past tense; reference is made to the past works of God, and in some instances to those performed in the wilderness. — Ed. <\/p>\n 4, 5<\/strong>. <\/strong> He rebuketh the sea <\/strong> By the blast of the whirlwind (Nah 1:3<\/span>) he rebukes the sea, and in terror it dries up (compare Psa 18:15<\/span>). There may be an allusion to the dividing of the Red Sea (Exo 14:21<\/span>; compare Psa 106:9<\/span>), and of the Jordan (Jos 3:17<\/span>). <\/p>\n Drieth up all the rivers <\/strong> Either in the same manner or, as the following clauses make probable, by means of drought, which was always considered an expression of the divine wrath (Joe 1:20<\/span>; 1Ki 17:7<\/span>). For 4b compare Amo 1:2<\/span>. <\/p>\n Bashan <\/strong> See on Amo 4:1<\/span>. <\/p>\n Carmel <\/strong> See on Amo 1:2<\/span>; Amo 9:3<\/span>. <\/p>\n Flower of Lebanon <\/strong> See “his smell as Lebanon” (Hos 14:6<\/span>). <\/p>\n Languisheth <\/strong> The same word is used in Joe 1:10<\/span>; Joe 1:12<\/span> (see there). <\/p>\n The mountains quake at him <\/strong> Literally, from him. <\/em> The power that makes them quake proceeds from Jehovah. The imagery of Nah 1:3<\/span> is continued; when the mountains hear the roar of the thunder they tremble in terror (Mic 1:3-4<\/span>; Jdg 5:4<\/span>; Hab 3:6<\/span>). <\/p>\n The hills melt <\/strong> The thunderstorm is accompanied by heavy rainfall; the water rushes down the hills in such torrents that it looks as if the hills themselves are melting (Mic 1:4<\/span>; Jdg 5:5<\/span>). <\/p>\n The earth is burned at his presence <\/strong> R.V., “upheaved.” The translation of A.V. follows late Jewish authorities; it derives no support from the Old Testament usage of the verb; that of the R.V. also is not without difficulties. Literally, the earth lifts up. <\/em> To secure the meaning “is upheaved” or “lifts itself up,” the verb form needs to be changed. If that is done the reference will be to the terror produced by the terrible manifestation of Jehovah. The earth seems to start up and tremble when it hears the thunder (Psa 29:8<\/span>; a different picture is in Amo 9:5<\/span>).<\/p>\n Some commentators trace the verb to a different root and give to it a different meaning; Nowack renders, “becomes waste”; Marti, “roars.” <\/p>\n The world <\/strong> The habitable portion of the earth. <\/p>\n All that dwell therein <\/strong> Man and all other living creatures. A common Old Testament expression (Psa 24:1<\/span>; Psa 98:7<\/span>).<\/p>\n Nah 1:4 He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth.<\/p>\n Ver. 4. He rebuketh the sea, and maketh it dry<\/strong> ] He had showed what wonders God can do in the air; now he telleth what he doeth in the water and in the earth. And it is well observed by an interpreter (Tarnov.), that when the prophets speak of God, they do for the most part imitate the expressions of Moses, that most severe lawgiver, and allude to his history; to show that by the law is the knowledge of sin, Rom 3:20<\/span> , without which the stony hearts of men melt not, that the promise of the gospel may relish sweetly with them, Psa 19:10-11<\/span> . The word here rendered he rebuketh, importeth that God rateth and rattleth the sea, verborum pedumque strepitu,<\/em> with such a voice and other noise, as causeth fright and flight. “The sea saw it, and fled: Jordan was driven back. What ailed thee, O thou sea, that thou fleddest?” Psa 114:3<\/span> ; Psa 114:5<\/span> . “The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled,” Psa 77:16<\/span> : see Exo 14:21 Psa 78:14<\/span> ; Psa 66:6<\/span> ; Psa 136:16<\/span> ; Psa 106:9<\/span> . This is not in the power of any man to do; though Xerxes vainly attempted something, when he wasted two million men over the Hellespont, and, for battering his bridge of boats, caused it to be beaten with three hundred stripes, and cast a pair of fetters into it, to make it his prisoner. But to how small purpose all this, together with his digging through Isthmus, his drinking up rivers with his army, and the like, it well appeared, when he was forced to flee back out of Greece in a poor fisher’s boat, which being over loaded, had sunk all if the Persians, by the casting away themselves, had not saved the life of their king. The story of Canute the Dane, sometime king of England, is well known. He was told by a court parasite that all things in his dominions were at his beck and command. Canute, to confute him, caused a chair to be set on the seashore; wherein being set, he said to the sea flowing fast toward him, Thou belongest to me, and the land upon which I now sit is mine own, neither is there any whosoever that obeys me not shall escape unpunished. I command thee, therefore, thou sea, that thou come up no higher into my land; nor presumest once to wet thy master’s legs or garments. But the sea, keeping his ordinary course, without duty or reverence, washed both his legs and gown. He then leaping back said, Let all the inhabitants of the world know, that the power of kings is frivolous and vain; neither is there any mortal man worthy the name of a king, but he to whose beck heaven, earth, and sea, by his laws eternally are obedient. Neither did Canute after this time wear a crown; but set it upon the crucifix, according to the superstition of those times; thereby acknowledging it to be a royalty proper to Christ alone to rebuke the surges of the sea, and to say unto them, Peace, and be still, Luk 8:24 Mar 4:39<\/span> . <\/p>\n <\/p>\n And drieth up all the rivers<\/strong> ] As he did Jordan, Jos 3:15-17<\/span> 2Ki 2:7-8<\/span> ; 2Ki 2:13-14 Chereth, 1Ki 17:7<\/span> ; the great river Euphrates, Rev 16:12<\/span> . See Trapp on “<\/em> Rev 16:12 “<\/em> See also Plin. Nat. Hist. 1. 2, cap. 85, 103. <\/p>\n <\/p>\n Bashan languisheth, and Carmel, and the flower of Lebanon languisheth<\/strong> ] All the beauty of those fertile and pleasant places fadeth. When the earth beareth fruit and flowers, she is said to yield her strength, and to bring forth her increase; as when through drought or otherwise she doth not, she is said to languish and hang the head, see Joe 1:10<\/span> ; Joe 1:12<\/span> . If the eclipse of the sun cause a drooping in the whole frame of nature, how much more the wrath and vengeance of God!<\/p>\n He rebuketh the sea. Reference to Pentateuch (Ex. 14.) Compare Psa 106:9. <\/p>\n and drieth up, &c. Compare Jos 4:23. Psa 74:15. <\/p>\n rebuketh: Job 38:11, Psa 104:7, Psa 106:9, Psa 114:3, Psa 114:5, Isa 50:2, Isa 50:3, Isa 51:10, Amo 5:8, Mat 8:26 <\/p>\n and drieth: Jos 3:13-15, Psa 74:15, Isa 19:5-10, Isa 44:27, Eze 30:12 <\/p>\n Bashan: Isa 33:9, Amo 1:2 <\/p>\n Reciprocal: 2Sa 22:16 – rebuking Job 12:15 – Behold Job 28:9 – he overturneth Psa 77:19 – way Psa 89:9 – General Psa 103:15 – a flower Psa 107:33 – turneth Isa 13:13 – in the wrath Isa 42:15 – General Jer 5:22 – placed Jer 8:16 – at the Eze 38:20 – the fishes Hos 4:3 – the land Hab 3:8 – the Lord Mar 4:39 – rebuked Luk 8:24 – he arose<\/p>\n Nah 1:4. This is further specification of the power of God over the parts of the universe, and it denotes that if He wills to control them as agencies against men and nations it will be accomplished. Bashan was in a heathen tenitory and Carmel with Lebanon was in the possession of Israel. However, wherever the place might be that incurs the divine wrath, it wilt have to suffer whatever form of chastisement that He deems proper.<\/p>\n Nah 1:4-6. He rebuketh the sea, and maketh it dry The rivers and the sea itself are dried up at his rebuke, as the Red sea and Jordan were of old; and the most pleasant and fruitful countries, such as Bashan, Carmel, and Lebanon, are parched up with drought when he is displeased. The mountains quake at him See notes on Psa 114:3-8. And the earth is burned at his presence, yea, the world The brightness of his presence is sufficient to set the whole world on fire, with all that is in it. This is, indeed, a most magnificent description of the omnipotence of God. He walketh, or rideth, amidst the whirlwind, or in the storm; the clouds are but the dust of his feet; the sea is dried up at his word, the mountains are moved, and tremble at his presence; and the whole earth is consumed with the brightness that is before him. Who can stand before his indignation? Who, or what people, however strong they may think themselves, can withstand the effects of his power when he is angry with them, and is determined to execute his wrath upon them? His fury Rather, his indignation, or the ardour of his anger; is poured out like fire, &c. Is as consuming in its effects as fire. And the rocks are thrown down by him That is, as fire is of sufficient force to dissolve the hardest rocks, so Gods power overthrows all opposition, however strong; and his vengeance, with infinite ease, can humble the most obdurate sinners.<\/p>\n A simple word from Yahweh can cause the humanly uncontrollable sea and the rivers to dry up. The Lord had demonstrated this power when He parted the Red Sea and stopped the Jordan River from flowing (Exo 14:21; Jos 3:16). It can make Bashan, Carmel, and Lebanon, which were normally lush, productive regions, wither away. The Lord had likewise sent many droughts on various parts of Canaan to encourage His people to return to Him (cf. 1 Kings 17-18). It is heat that causes bodies of water to dry up and bodies of land to wither away, but it is the heat of God’s wrath in judgment that is sometimes behind this physical heat.<\/p>\n He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth. 4. He rebuketh the sea ] with His voice of thunder; or perhaps the effect of the tempest on the sea in rolling it back and uncovering its bed may be … Continue reading “Exegetical and Hermeneutical Commentary of Nahum 1:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22699","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22699","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22699"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22699\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22699"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22699"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22699"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"